decreed the division of the empire among his three sons, one of whom, however, was to bear the title of emperor and exercise a supervision over the other two. This was a compromise between the unity of the indivisible imperial power and the received principles of heredity.
The greatest advocates of unity had been the clergy, who looked upon the original establishment of the empire as the work of their head, the pope. It was, therefore, from them that the greatest opposition came when, twelve years later, a new son having in the meantime been born to him, Louis tried to nullify the document here given and to undo his own work. Again and again did the luckless emperor have to suffer for trying to disregard an agreement, drawn up and sanctioned, as this had been, by the nobles, the higher clergy and the pope. It is scarcely necessary to remind the reader of how the latter used his personal influence in favour of the elder sons, and of how on the Field of Lies, he successfully exercised his powers of seduction on the troops of the emperor.
After Louis's death the principles of heredity conquered at last the spirit of unity. By the treaty of Yerdun (843)—of which unfortunately no authentic document remains—the three separate kingdoms were called into being which afterwards developed into France, Italy and Germany. The empire waned away, but did not die, although for a time the emperors were little more than petty local potentates. It was reserved for Otto the Great to restore it to its pristine glory.
No. IV. is a treaty, entered into in 870, regarding the subdivision of the central one of the three kingdoms founded by the treaty of Verdun. It is given here as showing the beginning of the thousand years' struggle between France and Germany for the possession of the border provinces. It was preliminary to the treaty of Mersen.
No. V. is the so-called Truce of God (Treuga Dei) pub-
